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36
Contribution of Jainas to Sanskrit and Prakrit Literature
basadi.
Hassan District has to its credit a good number of Jaina shrines being converted into non-Jaina houses of God. In Hassan proper, Virūpāksa temple was basically a Jaina chapel. This place of worship, inspite of many alterations, has the seal of Jina images. At Halēbīdu, capital of the Hoysaļas, Benneguda Bhūtēśvara temple has still retained its original traits of Jaina stamp. At Puspagiri, a village near Halēbidu, Virabhadra temple on the small hillock called Puspagiri, and the Mallikarjuna temple in the heart of the same village, were both converted jinālayas.
Parallel examples are very many, with another above 38 temples of Jaina faith being appropriated by the non-Jaina sects. Analogous conditions prevail in the neighbouring states of Andradeśa, Tamilnadu, Kerala and Mahārāstra.
Annotations : 1. Most of the Jaina shrines are converted into Anjaneya alias Hanumanta dēvaru temples. 2. Numerically, after Anjaneya temples, number of conversion to Virabhadrasvāmi and
Rāmesvara temples are more. 3. Even though the tutelary figure of Jina, either seated or standing in Käyõtsarga posture,
is erased in many temples, yet it is preserved in some shrines. 4. Original monuments of Jaina edifice are somehow preserved along with the replaced
ones, in some places. Such Jaina vestiges contain the images of Jina and Jinaśāsana
deities, either mutilated or intact, and lithic records. 5. Annihilation of Jaina temples cannot always by attributed to the act of hostile sects.
Because, an element of natural devastation has to be considered. 6. Apropriation of Jaina temples does not always mean an act of vengeance. Giving
margin for such nemesis, we should consider a very large number of unprotected Jaina chapels, lying vacant for centuries. Hence, those who were willing to save the old architectural remains volunteered to requisition the holy places of worship of their choice. Hence, appropriation of holy places cannot be generalised as an act of retribution.
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